Home » Didjshop Forum » Sound Healing » Mark Atkin's on Healing
| Mark Atkin's on Healing [message #1884] |
Mon, 14 November 2005 13:55  |
Shayne
Messages: 18
Registered: October 2005
Location: Canada
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Junior Member |
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Hey,
I was cruising the net and found this quote by a well-known aboriginal didj player and artist. I wonder what you fellas think about what this man had to say:
"In our workshops we occasionally encounter players who have been playing for a couple of years that call themselves didjeridu healers. We're asked questions like "Can you teach us about healing with the didjeridu like some of the non-Aboriginal teachers are doing" or " Why don't you heal with the didjeridu? "While we believe these individuals are sincere in their inquiries we find ourselves in the unfortunate and awkward position of having to clean-up the cultural mess left behind by the non-Aboriginal teachers/performers who are parading around as gurus of the didjeridu and Aboriginal cultural knowledge. "
-shayne
It seems I have to stress again saying that we will not allow the mentioning of competitor websites!
So please ...........
Bonzo
[Updated on: Tue, 06 December 2005 09:36] by Moderator Report message to a moderator |
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| Re: Mark Atkin's on Healing (my 2 cents worth) [message #2386 is a reply to message #2380] |
Thu, 29 December 2005 15:17  |
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ducpao
Messages: 203
Registered: March 2005
Location: USA
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Senior Member |
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I'm with McKenzie on this one...
I think our friend(the source of the quote) has a mistaken impression, and that is that the new age didge healers are running around acting like they have expertise with aboriginal didge healing (this is typically strictly guarded, secret tribal knowledge as I understand). True, there may be some that openly do, and shame on them, for they are misrepresenting themselves, and thus are true scorn-worthy charlatans. I think the vast majority of "didge healers" are westerners that don't and aren't pretending to hold some kind of aboriginal knowledge.
I think that there is a responsibility that western vibrational healers need to aware of, however. People in the general public will tend to make the assumption that "didge player/healer"="aboriginal cultural representative". If you, as a player and healer don't make a disclaimer about that, you risk the wrong impression being made. What you are laying down is not as important as what people are picking up, so tell them you are not representing the aboriginal culture in what you do..
I think the responsibility for keeping things "crystal-clear" lies with the player/healer (which really shouldn't be a problem for any crystal-toting new-ager worth their vibrational frequency)  .
Keep making strange sounds,
Doug
In Los Angeles, Ca.
[Updated on: Thu, 29 December 2005 15:18] Report message to a moderator |
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| Re: Mark Atkin's on Healing (my 2 cents worth) [message #2407 is a reply to message #2386] |
Sat, 31 December 2005 18:18 |
Shayne
Messages: 18
Registered: October 2005
Location: Canada
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Junior Member |
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"People in the general public will tend to make the assumption that "didge player/healer"="aboriginal cultural representative". If you, as a player and healer don't make a disclaimer about that, you risk the wrong impression being made."
Very true. It is the resposibility of the didj player/healer to clarify this issue with the recipient because if s/he does not, the ignorant perception of the general public will, more than likely, stupify and develop inaccurate assumptions about traditional Australian Aboriginal culture. I've seen some of these self-proclaimed didj guru's walking around raves with their fanciful yidaki's conducting vibrational healing sessions with smacked out trippers and in this context, i agree with some of Atkin's comments. However, there are those who are honestly interested in the healing qualities of the didj and do not dress or view themselves as "didj guru's" but rather, wish to explore the potential of the instrument. Every didj player/fan, whether acqauinted with trad Aborigine culture or not agrees that there is something about the didj that resonates with all who listen. Considering such i think it's alright to extend the didj from the Aborigine culture into the contemporary material world because it may serve as a cure to some of the paradigmatic illnesses pervading throughout. Although it may generate ignorance among the mass consciousness of the material brigade, i think the didj is necessary in the world today. The "establishment," as the beatniks and 60's kids used to refer to the matrix we live in, will continue to be ignorant about integrated cultural items and/or practices of a foreign land no matter how many precautions we take to educate people about the didj. We've just gatta keep keepin on and do the best we can as non-Aborigine didj players to represent the instrument accurately to those who are unfamilar with its origins.
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| Re: Mark Atkin's on Healing [message #2548 is a reply to message #2535] |
Fri, 13 January 2006 13:26 |
Shayne
Messages: 18
Registered: October 2005
Location: Canada
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Junior Member |
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The issue of new age didj healing and the representation Traditional Australian aboriginal religiosity extends further than this particular context. It brings to mind the ethical issues surrounding the popularization of the didj and its use in global context. A lot of the time we, as non-aboriginal didj players, don't realize the extent to which the popularization of the instrument bastardizes the perception of the Westernized layperson about trad Aborigines culture. In the case of didj healing, new age movements have naturally evolved to reinvent religious practices, like the American Indian Sweat Lodge and didj Healing. Considering this, I'm curious to hear how Mark Atkin's would repond to the following questions.
1. How do traditional Australian aboriginal's percieve New Age movements, like didj healing and the reinventive mixing of different religious traditions (American Indian and Australian aboriginal, for instance), which may not even contain any actual qualities of the drawn upon tradition's?
2. How can New Age movements like the given avoid leaving a cultural mess of traditional Aborigine culture if it is even possible to avoid?
3. What is your personal view on didj healing and all other New Age movements associated with the didj?
I found an interesting article on the net called "Appropriating the didjeridu and the Sweat Lodge: New Age Baddies and Indigenous Victims?" by Christina Welch. Here is the link: http://www.wlu.ca/documents/6482/Appropriating_the_Did.pdf
Thats all I have for now, maybe in a few days I'll post again. I am doing an independant study on this issue in University and so i was also wondering if Mark Atkin's would mind if I quoted him in the interview to be conducted?
-shayne
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| Re: Mark Atkin's on Healing [message #2901 is a reply to message #2352] |
Wed, 01 March 2006 21:21 |
Equality
Messages: 6
Registered: March 2006
Location: USA
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Junior Member |
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Hi Shayne,
New to this forum and its culture, I read your post and will take a shot at making a response from my viewpoint.
The "umbrella" principle I follow is to respect the right of every person to their beliefs and choices, and be true to mine.
I feel there is no right or wrong side of this issue, and simply appreciate the diversity that comes with varying viewpoints.
People who are deeply into cultural traditions sometimes become narrow and fixed in their perspectives, making the tradition all-important. I respect their right to that viewpoint, but am not attracted to it. I love to respect and appreciate the uniqueness of each culture without making any one of them special above another. And it is great when people want to preserve the purity of cultural traditions. But when that energy becomes possessive or exclusive, it is not useful, in my eyes, for spiritual growth or evolution of any kind.
On the other hand, it is understandable that people who value the integrity of a cultural tradition would be upset by those who make claims that use the tradition in a self-serving way. Such abuse can be disrespectful or ignorant. There is room for education.
What seems to me an attractive middle way is what I hear you propose. That is, a non-aboriginal using the traditional instrument without claims of connection to the culture, to go beyond traditions.
My life partner and I are energy healers, and enjoy playing with the didgeridoo as an instrument for healing -- for relaxing and melting into oneness. To this time, we have done this only between the two of us. We are considering offering it with other aspects of energy healing and would not presume to call it "Australian Aborigine Healing." Well, I can see that just using the term "didgeridoo" ties it to the culture. I could call it a eucalyptus stick, and feel that no one owns a trademark on blowing air through a tube. I prefer, however, to honor the culture by acknowledging the role it has played in developing the human relationship with the instrument to this day. If such use of the didj would be offensive to anyone, I would enjoy to gain an understanding of that perspective.
Warmly,
Gary
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| David Hudson [message #3234 is a reply to message #2548] |
Mon, 01 May 2006 16:22 |
Shayne
Messages: 18
Registered: October 2005
Location: Canada
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Junior Member |
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This is an excerpt out of the book 'From arnhem land to the internet' by scholar named karl neuenfeldt. David Hudson (which is being interviewed here) talks of didj healing and didj playing for Aboriginal peoples and Euro peoples...
What do you guys think?
FT: How did the didjeridu come to your people?
DH: In my grandmother's country, when folks heard the sugar bag, little native bees humming inside a log, they thought it was someone playing the didjeridu. But it was the sugarbag busily working making honey inside the tree. So the sugarbag led people to the didjeridu.
FT: How would you describe the way you play?
A. Definitely strong and intense. I try to do a variety of things so I'm making the sounds colourful. I'm not just blowing a straight rhythm. Because in the background I'm always trying to accompany the strong rhythms with lots of guttural grunts and growls.
FT: Who influenced your playing style?
DH: Two blokes come to mind. I was influenced definitely by Dick Roughsey from the Lardil people. I am also influenced by David Blanasi from the Northern Territories.
FT: What is it that distinguishes their playing?
DH: Overtones, traditional grunts, traditional understanding of the bush and rhythms that are purely sounds handed down from one generation to the next generation. That's what inspires me, not just to pick up a didjeridu and just play any rhythm, but to play specific rhythms that mean something.
FT. How do you compose a didjeridu song?
DH: I get my inspiration from [nature]. For example, if I see a large bird flying in the air, be it a pelican, I imagine the pelican is using his wings, he's floating and his heartbeat isn't pumping very fast, he's just gliding through the air. He's soaring. [I] can imagine myself doing exactly the same rhythm as what he's doing. And the amount of beats that his heart's beating, [that's] exactly how I imagine my style of didjeridu playing to be. I play like the pelican is flying. I follow his rhythm.
FT: Where do the rhythms come from?
DH: Rhythms come from the land. They come from inspirations from water and inspirations from the wind. You go on a journey, you play the rhythm of being on walkabout and the rhythms of everyday life. You also play what you feel from your heart. That's a more diverse style of playing, instead of playing the one monotone rhythm you're adding other sounds to the didjeridu to make it more colourful. People who don't really understand the didjeridu sound may find monotone didjeridu very monotonous If that's the case, you can start adding in animal calls, and dingoes and kookaburra to make the sound more interesting.
FT: What's the favourite song you've written?
DH: I would have to say Laura's Festival on my album XXXXXXX (19XX). That's just didjeridu. It just reminds me so much of the bush. And I imagine[d] a large gathering [at Laura]..It's a time of meeting old relatives you haven't seen for a long time. It's a time of gathering and a time of sharing. That's why I mixed in some bird sounds and some animal sounds around me, and that's exactly how Laura would [sound],so I incorporate the sound of the land in my playing of that song.
FT: When you hear Euro-American people playing didjeridu, what do you hear?
DH: They don't have that same rich, raw sound or that guttural sound happening. [They] play [in] more of a monotone rhythm, [they] don't use their voice box to get that really 'rrrghhh' [sound]. When you live in the country, you know how these things sound. You know how a dingo cries, in the bush, And how a kookaburra laughs. If you're a person from North America who's never heard a dingo before, how do you know what a dingo sounds like? You're trying to imitate something from a CD. To get the earth sounds and to get the richness of the bush sounds, you've got to go out and hear these things for yourself. There's no point in me trying to imitate a wolf, which I won't, because there are no wolves in Australia. You've gotta have that in you.
FT: What have you observed about the didjeridu's use in North America?
DH: I have seen people try to make the didjeridu into something different than what it is. They try to make the Aboriginal culture into something different than what it is as well. And if they don't know the facts, then they make it up. I've seen women players, Instruments made out of PVC pipe and agave cactus, and New Age `Healers' [playing it over peoples bodies while making up stories about the didjeridu.]
FT: Is the didjeridu used in any of these 'New Age' ways where you come from in Australia?
DH: No. Not where I come from. FT: Do you have a sense of how and why these people invent these things?
DH: Perhaps they're trying to find their own identity. I mean it's amazing. They look to Australia, not to their own land. Why don't they relate to their own culture? Why don't they relate more to the indigenous North Americans? It's similar in Australia. It's amazing how Aboriginal didjeridu players get more recognition overseas than back in Australia. That's how I see it. People in Australia don't know how to relate to the indigenous culture in their own back yard. For example, if I asked the average Australian today to name five Aboriginal tribes, I can guarantee you, they can't name three. But if you ask the same person to name five North American Native Indian tribes, they can tell you quite easily.
FT: Why do you think they do that?
DH: Perhaps, they place other cultures around the world as being more important than the original culture in their own back yard.
FT: How do you feel about non-Aboriginal players of the didjeridu?
DH: I think Aboriginal people have no problem with a lot of people playing didjeridu. It's only when non-Aboriginal people start being intrusive saying they want to be part of cultural things that are distinctly Aboriginal. I have heard people say things like, I want to part of the Goanna Dreaming or the Dreamtime. Well, they're not Aborigines for starters. This sort of insensitivity just shows they don't know what they are talking about. If you've lived with an Aboriginal family and lived the way of an Aboriginal person perhaps then you'd have an understanding of the culture and be accepted in a deeper way. There's too many folks out there that get into this trendy mode and want to be Aboriginal. Aboriginal people have no problem accepting other people as long as they are themselves. Why try to be something that you aren't? Just be yourself. I'm a black person, I don't try to be a white person. I'm proud of who I am. I have my identity and I'm happy with that.
FT: How do you about feel about people in North America who are making didjeridus commercially?
DH: Here in North America somebody makes an instrument out of PVC or agave cactus and they cost as much as $250. Why not buy the authentic thing? By buying the authentic instrument you support Aboriginal culture and help keep it alive. If an individual starting out can't locate an authentic instrument that's a different story. As a practice instrument, starting with a substitute instrument made of alternative materials could be the first step in a progression, with acquiring a real didjeridu as a final reward.
FT: Do you think Aboriginal people should receive royalties when non-Aboriginal people copy their intellectual property?
DH: Definitely. They owe respect and recognition to the indigenous people of Australia. If someone is making didjeridus in America from plastic pipes and agave cactus and they want to give recognition to Aboriginal people, probably the best way to do it is have the respect to come to Australia and meet Aboriginal people. Meet the elders and tell the folks what you're doing in America. Instead of just being in America and churning out PVC pipes.
FT: What are the advantages of playing an authentic didjeridu?
DH: The inside of a didjeridu has been eaten out naturally by termites. And all those little cracks and tracks that termites have lived in helps resonate that sound. It gives the didjeridu a warm, strong, earth sound. Something that PVC pipe can't create because these are all natural sounds, earth sounds. With a Didjeridu you are playing a piece of timber that comes from an ancient land. It's been made and painted by an Aboriginal person. It has that feel about it. you can get PVC pipe from a hardware store. That's like playing mum's vacuum cleaner, you know? It's a black spirit that's within. The didjeridu has its own independent sound that's an ancient voice. It has charm that's quite mesmeric.
FT: What do you mean by an `ancient voice'?
DH: Well, it's been made and played by Aboriginal people for thousands of years now. It's coming from the heart. It's coming from the land. It's a soul instrument. You feel it.
FT: What advice would you give to Euro-Americans taking up the didjeridu?
DH: This instrument has been played for countless generations. Play it from the heart. Play it for yourself. Give credit to the Aboriginal people of Australia. Don't take the instrument for granted or abuse it.
FT: As a didjeridu player/dancer/songwriter/painter, what do you have to offer Euro-Australia?
DH: 40,000 years of culture expressed through my art-forms. It's hard to compare 200 years of British and White Australian culture with 40,000 years of Aboriginal culture. [Just as] there is more to Australia than just meat-pies and kangaroos, blonde-haired people with blue eyes, and surf-boards. There's more to the Aboriginal culture than the didjeridu. I want non-Aboriginal people to be proud of the original culture of Aboriginal Australia. Take away the didjeridu, you've got art, you've got women's business, you've got men's business, you've got ceremonies. You've got Aboriginal people living in the modern times. We drive cars and live in houses. There are a lot of folks that still think that when they see you [in traditional clothing and decoration] that's how you dress every day of your life.
FT: How does the didjeridu connect to Aboriginal culture?
DH: Just as Captain Cook's telescope led him to Australia, you can pick up the didjeridu and use it like a kaleidoscope and realise that inside the didjeridu, are the textures of a culture that is still alive. You have all these little tracks and paths from the termites, and if you follow all the different paths, it will take you to the different aspects of the culture. You follow this path here, and it will take you to the rock art. Follow that path there, that will take you to the ceremony. You follow this other path and it will take you to someone who is living in the 1990s.
FT: What do you see yourself doing ten years from now?
DH: I hope see Aboriginal didjeridu recordings written down in musical notation. And taking that one step again. I would like to see the continuation of Aboriginal culture being re-lived and known throughout the world through cultural performance. That will be keeping it alive, and taking the influence of Aboriginal culture to the next level again. It's a progression (socially and culturally). Aboriginal people were taken for granted and considered unequal, then we're accepted into the mainstream, then we're given the right to vote, then as we are becoming more powerful our voice is being heard around the world. So in this form, music will go another step again. And it will be another voice that will be there for many, many years to come.
[Updated on: Wed, 03 May 2006 03:44] by Moderator Report message to a moderator |
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